Muhammad: Seal of the Prophets (Migration III)

Muhammad Zafrulla Khan
The Salat had been made obligatory while the Holy Prophet was still in Mecca, but except in the case of the Maghrib prayer service, which comprised three raka’as, the other services comprised only two raka’as. After the Migration to Medina the Holy Prophet, under divine direction, prescribed four raka’as for the three services other than Fajr and Maghrib, except that the old system continue in respect of services during a journey.

The Holy Prophet, peace be on him, laid the greatest stress, of all forms of worship, on the Salat. He observed that during the Salat a worshipper is in communion with his Maker. In his own case he was so fond of Salat that in addition to the five prescribed services he stood in Prayer for a long time in Tahajjud, after midnight, so that sometimes his feet would become swollen. He often observed that the Salat was the greatest comfort of his soul.

At this stage the Muslims in Medina belonged to two categories: those who had migrated to Medina from Mecca or some other place and were known as Emigrants; and those who belonged to Medina, and, because they had given refuge to the Holy Prophet and the Emigrants and had undertaken to help them, were known as Ansar (‘Helpers’). The Emigrants were generally poor, as even those who had been well off in Mecca had left all their belongings when they migrated. Ansar entertained the Emigrants very hospitably and held back nothing from them. The Holy Prophet adopted a device to strengthen further the bond of brotherhood between Emigrants and Ansar. He called them together and established a special bond of brotherhood between one Emigrant and one Ansari, and in this way about ninety persons truly became pairs of brothers, one from Emigrants and one from Ansar. This bond of brotherhood proved in practice stronger than real brotherhood. Ansar offered to share their orchards with their Emigrant brothers, but as the latter were not trained in gardening or agriculture, Ansar were content to carry on with their gardening and horticulture, etc., but shared the produce equally with their Emigrant brethren. This system continued till gradually Emigrants built up their trade and businesses and acquired properties of their own, so that they could dispense with the help of Ansar. One instance may be cited by way of illustration.

Abdul Rahman bin Auf had established brotherhood with S’ad bin Rabi’ Ansari. The latter made an inventory of the whole of his property and put it before Abdul Rahman and invited him to take half of everything. In his eagerness to share everything with this brother of his, he went so far as to suggest that he would divorce one of his two wives whom Abdul Rahman could marry after the lapse of the prescribed period of waiting. Abdul Rahman expressed his gratitude to S’ad and blessed him and told him that he was not in need of any of his property and all that he required was that S’ad might show him the way to the market place. He started in business in a small way and soon became a person of substance and ultimately became very wealthy. A short while after his arrival in Medina he married a young woman of Ansar, and when he told the Holy Prophet of his wedding he was asked what dower he had paid her. Abdul Rahman replied that he had paid his bride her dower in gold equal to a date stone, on which the Holy Prophet observed, ‘You must arrange your wedding feast, even if it is limited to the meat of one goat.’ This was an indication that already Abdul Rahman was able to afford a wedding feast on that modest scale.

In this system of brotherhood, it was also provided that on the death of an Ansari brother, his Emigrant brother would be entitled to a part of his inheritance. This system of brotherhood continued over a couple of years, till it was abrogated under divine direction.

This was a unique device, which proved of great beneficence, over a crucial period, for the small but daily growing community of Muslims in Medina. Emigrants were not only provided with economic aid under it, but were consoled and comforted to a large degree in the strange and helpless condition in which they found themselves on arrival in Medina. They began to feel at home and a strong sentimental bond was forged between them and their brethren in Medina which welded them into one united community.

Thus, after the arrival of the Holy Prophet in Medina, its people were divided into the following groups:

1. Muslims, Emigrants and Ansar.

2. Those of Aus and Khazraj who had become nominally Muslims but did not truly believe in Islam and entertained secret designs against the Holy Prophet and the Muslims. They were the disaffected who were known as hypocrites.

3. Those of Aus and Khazraj who were still pagans, but were rapidly becoming Muslims, and who would be soon absorbed among them.

4. The Jews who were divided into three principal tribes, Banu Qainuqa, Banu Nadhir and Banu Quraidha.

This was a situation which was replete with dangerous possibilities in the future, and called for a strong measure of co-ordination and adjustment, more particularly as the very existence of the Muslims was bitterly resented and was seriously threatened by Quraish, who were busy designing measures to wipe out Islam and the Muslims. Therefore, as soon as the Holy Prophet was settled in Medina, he called together the representatives of the Emigrants, Aus and Khazraj, and the Jewish tribes for consultation and invited them to consider the desirability of establishing some system of mutual cooperation whereby risk of dissension might be obviated and the security of Medina might be provided for. After a thorough exchange of views, agreement was reached and was reduced to writing, of which the principal provisions may be summarized as follows:

1. The Muslims and Jews would deal with each other on the basis of sympathy and sincerity and would not indulge in any aggression or wrong against each other.

2. All sections of the people of Medina would enjoy complete religious freedom.

3. Everyone’s life and property would be secure, and would be respected, subject to the maintenance of law and order.

4. All matters of difference would be submitted for decision to the Holy Prophet, and would be determined by him according to the laws and the customs of each section of the people of Medina.

5. No section would go forth to fight without the permission of the Holy Prophet.

6. In case of aggression against the Jews or the Muslims, both would combine in repelling the aggression.

7. In case of attack against Medina, all sections would combine in repelling it.

8. The Jews would not in any manner aid Quraish or provide refuge or comfort for them.

9. All sections would be responsible for their own upkeep and expenses.

10. Nothing in the agreement would afford immunity to a wrongdoer, or sinner or mischief-maker.

By virtue of this agreement, the relations between the Muslims and the Jews were duly regulated, and a basis for the governance of Medina was provided, where under each section would have complete freedom of religion, and complete autonomy with regard to its internal affairs, but would be knit into a central administrative system which would be presided over by the Holy Prophet.

At this time there were two outstanding personalities among the non-believing section of Aus and Khazraj. One was Abdullah bin Ubayy bin Salul, chief of Khazraj. He embraced Islam nominally after the battle of Badr, but continued hostile towards Islam and became the leader of the disaffected in Medina. The principal cause of his hostility was that before the advent of the Holy Prophet in Medina, Aus and Khazraj, who had suffered great loss of life and damage to property in consequence of their mutual dissensions which had culminated in the battle of Bu’ath, were eager to live at peace with each other and had decided to elect Abdullah bin Ubayy as their common ruler. It is related that a crown had already been prepared for him. The advent of the Holy Prophet in Medina frustrated that design. Abdullah bin Ubayy was sorely chagrined and thereafter always nurtured sentiments of hostility towards the Holy Prophet and the Muslims.

The other hostile personality was Abu Aamir, a chief of Aus. In his earlier years he had travelled to many countries, was inclined towards Christianity, but pretended to be a free religious teacher. He was known as a monk. On the advent of the Holy Prophet into Medina, he set himself up in opposition to him but was soon disgruntled and departed for Mecca along with a few of his followers. In the battle of Uhud he fought along with Quraish, while his son, Hanzalah, who was a devoted Muslim, became a martyr in the battle, fighting on the side of the Muslims. Abu Aamir continued in Mecca till its fall and then moved to Taif. When Taif also submitted to the Muslims, he moved to Syria to intrigue with the Byzantines against the Muslims, but was not able to achieve anything in that regard. When he was in Medina, he used to call the Holy Prophet the Exile and the Abandoned. In the end he died in Syria, an exile and abandoned.

The Holy Prophet had not been settled long in Medina when Abdullah bin Ubayy received a threatening letter from Quraish which said: ‘You have given refuge to our man, and we swear by God that unless you repudiate him and fight him, or else expel him, we shall invade you with all our strength and put all your men to the sword and make ourselves masters of all your women.’

On receipt of this letter Abdullah and his supporters began preparations to fight the Holy Prophet, peace be on him. When he learnt of this, he went over immediately to Abdullah bin Ubayy and pointed out to him that for them to start fighting him would be to embark upon a suicidal enterprise, as they would be opposed by their own people who were devoted Muslims. He advised them to consider all the pros and cons before taking any step that they might regret when it was too late. They realized their mistake and held their peace. Quraish, having been frustrated in their design, then sent a similar letter to the Jews of Medina. They too held back. These were clear indications that Quraish were still bitterly hostile towards Islam and were bent upon wiping it out. If those who had given refuge to the Holy Prophet and the Muslims were threatened with wholesale slaughter and rapine, it may be imagined what their designs against the Muslims were.

Their letters to Abdullah bin Ubayy and the Jews were not merely sudden but passing ebullitions of their wrath; they were indications of their firm determination to destroy the Muslims. Some concept of their bitterness and venom may be formed from the following incidents. About that time, S’ad bin Muaz, chief of Aus, who was a devoted Muslim, went to Mecca to perform Umrah and stayed with his friend of olden days, Umayya bin Khalf, one of the chiefs of Quraish. Apprehending some untoward incident on the part of the Meccans, he requested his host to accompany him in his circuit of the Ka’aba, in order to obviate any such contingency. Umayya accompanied S’ad to the Ka’aba at noon when not many people were likely to be about. But it so happened that just at that time Abu Jahl also arrived and was outraged at seeing S’ad in the company of Umayya and inquired from the latter, ‘Abu Safwan, who is your companion?’ and received the reply, ‘It is S’ad bin Muaz, chief of Aus.’ Thereupon, Abu Jahl raged at S’ad: ‘Do you people imagine that after giving shelter to that renegade you can perform the circuit of the Ka’aba in peace? Do you think that you have the strength to safeguard him and help him? I swear by God that had you not been accompanied by Abu Safwan, you could not have returned alive to your people.’ S’ad was provoked to retort, ‘If you obstruct us in approaching the Ka’aba, then be sure you will not be able to journey in security to Syria.’ Umayya tried to soothe S’ad and asked him not to shout at Abul Hikam, to which S’ad retorted, ‘Umayya, do keep out of this. I tell you I cannot forget the prophecy of the Holy Prophet that one day you will perish at the hands of the Muslims.’ Umayya was much perturbed and when he returned home he related to his wife what he had heard from S’ad and said, ‘I swear that I shall not go forth from Mecca against the Muslims.’ But he went forth, albeit reluctantly, to the battle of Badr and was killed at Badr.

About the same time Waleed bin Mughirah, father of Khalid, fell ill, and when he perceived that his end was near he began to weep. Some of the chiefs of Mecca who were present with him were surprised and asked him why he wept. Waleed said, ‘Think not that I weep for fear of death. I weep at the apprehension lest the faith of Muhammad might spread and his authority might extend to Mecca.’ Abu Sufyan bin Harb sought to comfort him with, ‘Grieve not. So long as we are alive, that cannot happen. We give you a guarantee.’

On their side, the Muslims in Medina were not unaware of the designs of Quraish. They had full trust in divine promises of security, but, naturally, they were fearful and anxious over the misery that might be inflicted upon them. In the beginning they were so apprehensive that they were not able to sleep much at night, not knowing when they might be attacked. The Holy Prophet, peace be on him, was most anxious as he bore the responsibility for the safety of the Muslims. It is recorded by Nasai that in his early days in Medina, the Holy Prophet slept but little at night. Bokhari and Muslim have recorded: ‘Late one evening, the Holy Prophet said: “If one of our friends could keep watch for a time, I could have some sleep.” As he said this, we heard the sound of weapons, on which he inquired: “Who is that?” The reply came: “Messenger of Allah, I am S’ad bin Waqqas. I have come to keep watch.” Thereafter, the Holy Prophet slept for a while.’

The Holy Prophet was always on the alert. One night some noise was heard and people emerged from their homes, anxious to discover the cause of it. Some of them began to move in the direction from which the noise had been heard. They had not proceeded far when they saw the Holy Prophet coming from the opposite direction riding on the bare back of Abu Talha’s horse, with his sword at his side. When he arrived near the assembled Muslims, he reassured them that he was returning after having investigated the cause of the noise and that he had not found anything to be anxious about. He must have been awake at the time when the noise was heard and had proceeded immediately in the direction of the noise.

Quraish were not content only with the letters that they had addressed to Abdullah bin Ubayy and the Jews of Medina. They carried on propaganda against the Muslims throughout the country, as far as they could reach, and as they enjoyed a degree of prestige on account of their guardianship of the Ka’aba, their hostile propaganda was turning all tribes against the Muslims. Their caravans carried their propaganda far and wide. All this intensified the anxiety of the Muslims in Medina. Hadith relates that all Arabia united in opposition to them and the Muslims went about armed during the day, and did not put their arms off even during the night. They wondered whether they would survive till such time when they might be able to sleep in peace at night, without any fear in their hearts except the fear of God. Their condition at the time is described in the Holy Quran as follows (8:27):

Call to mind the time when you were few in numbers and were accounted weak in the land, and were afraid of being despoiled by people, and He provided you with shelter, and supported you with His help, and provided you with good things, that you may be grateful.

In Medina, the position of the Muslims at that time was, in some respects, even more precarious than it had been in Mecca, for in Mecca tribal custom and conventions afforded them, at least to those of them who belonged to some tribe or the other, a degree of security, but in Medina they were not only subject to the menace of Quraish but were also afraid of the devices and designs of the disaffected, and were not entirely reassured with regard to the attitude of the Jews.

In the first year after the Migration the first child born to an Emigrant was Abdullah bin Zubair, whose birth was an occasion of joy for the Emigrants. Zubair bin Awam, the father of the baby, was a first cousin of the Holy Prophet, and was married to Asmaa, the eldest daughter of Abu Bakr. She was the mother of the baby. Abdullah grew up a devoted and erudite Muslim who played an important role in the early history of Islam.

The Holy Prophet and the Muslims were grieved in that year by the death of two prominent leaders of Ansar, Kulthum bin Hadam, with whom the Holy Prophet had resided in Qaba, and Asad bin Zararah, who was one of the six men of Yathrab who became the first Muslims, a year prior even to the First Pledge of Aqabah. Mus’ab bin Umair, the first teacher of Islam in Medina, had resided with him, and he had also instituted congregational prayer and the Friday noon Service in Medina. He was, in addition, one of the twelve leaders of Ansar who had been appointed by the Holy Prophet immediately after the Second Pledge of Aqabah. On his death, Banu Najjar, whose leader he was, requested the Holy Prophet to appoint someone in his place. As there was no longer any need of tribal leaders, they were told that they did not need a leader any longer as the Holy Prophet himself was their leader.

Waleed bin Mughirah and Aas bin Wail, two influential chiefs of Quraish, also died in the same year. They were bitter enemies of Islam and were highly respected in Mecca. Their sons, Khalid bin Waleed and Amr bin Aas, embraced Islam within a few years and played a heroic part in the early history of Islam.